Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	blessing_n	sin_n	26	3	5.3151	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10753	A friendly caveat to Irelands Catholickes, concerning the daungerous dreame of Christs corporall (yet invisible) presence in the sacrament of the Lords Supper Grounded vpon a letter pretended to be sent by some well minded Catholickes: who doubted, and therefore desired satisfaction in certaine points of religion, with the aunswere and proofes of the Romane Catholicke priests, to satisfie and confirme them in the same. Perused and allowed for apostolicall and Catholicke, by the subscription of maister Henry Fitzsimon Iesuit, now prisoner in the Castle of Dublin. With a true, diligent, and charitable examination of the same prooffes: wherein the Catholickes may see this nevv Romane doctrine to bee neither apostolicall nor Catholicke, but cleane contarie to the old Romane religion, and therefore to bee shunned of all true auncient Romane Catholickes, vnlesse they vvill be new Romish heretickes. By Iohn Rider Deane of Saint Patrickes Dublin.	Rider, John, 1562-1632.	1602 (1602)	STC 21031; ESTC S102958	114,489	172

true they need no interpretation Christ is not a lyer And if a man aske a confirmation and say how prooue you this proposition of Christ to be true litterallie in deed as Christ spake it This is a lo●se kinde of Logique You bring in for confirmation of the proposition the proposition it selfe and say Ecce mater tua Behold thy mother Thus when the Catholiques demaund of you to prooue your proposition of Hoc est corpus meum whether it must be taken corporallie or spiritualite grammaticallie or misticallie then you bring the proposition it selfe and say Hoc est corpus meum to prooue Hoc est corpus meum Jn Schools it is called Petit●o principi● so you would prooue idem per idem which is verie childish and a begging of that as graunted which is yet in question betwixt 〈◊〉 and vndetermined But you should haue prooved by other places of Scriptures that Hoc est corpus meum changeth the nature and substance of bread and wine and you should h● e proved by the Scriptures Esay 7.14 that the Prophets foreshewed th s strange conception of Christ to be conceaved of bread as well as they did foreshew his conception of the virgin And you should haue prooved by the Scriptures that it is not onelie a Sacrament but a sacrifice not onely Eucharisticall but as well propitiatorie and not onelie profitable to the quicke but also to the dead nay not onelie for plagues among men but murren and diseases also among beasts Cum multis alijs qua nunc c. Now shew by the Scriptures that Hoc est corpus meum hath such a sence that the simple people may repose themselues more securely vpon your opinion and proofes But till you prooue it which you can never doe they must know you haue and doe deceiue them with false expositions against veritie antiquitie authoritie yea consent of the old church of Rome And heere I am sorie I must tell you so plainelie that you wrong greatly and grievously Gods truth and the Queenes Subiects in thus misalleadging this 〈◊〉 1 First by Addition of a word 2 Secondly by misvnderstanding and misapplication of another word 3 Thirdly by omission nay plaine subtraction of a whole verse For the first which is Addition Addition you adde this particle a which is neither in the Greeke nor in your Romane Lattine Bible no nor in your Rhemish Testament nor ever seen in anie Doctor of antiquitie and this ●●llable altereth the sence and perverteth C●●●●s meaning and is added by you to maintaine that which the Text otherwise could not haue anie shew to beare Secondlie you misvnderstand and misapplie this word Blesss M●●lapplication for we say it signifieth to giue thanks with the mou●h and you say to make crosses with the fingers wee say it was spoken by Christ to his Father you say it was spoken to over or vpon the bread and chastice ●he ●ost 1. Cor. ● Sect. 9. and that hee vsed power actiue words vpon them we contrarie will shew out of the word it selfe that it hath no such signification One part of the originall word in Greeke signifieth in English Speech vttered with the mouth not a magicall crossing of or with fingers And the other Greeke word which must be iudge betwixt vs doth signifie to lande to praise and to blesse blessing praising and thanksgiving are all one as anone you shall beere Christ himselfe so to expound it and all the Evangelists Paul agree in one congruence touching this matter against you How blesse bl●ssing are vsed in Scrip●●res But first I will shew the simple how diversly this word Blesse is vsed in the Scriptures To blesse God is to praise him and giue him thankes for all his mercies as you haue in Luke and the disciples continued in the Temple landing blessing God Luk 24.53 I hope you will not say they crost God with their fingers or consecrated him to make him more holie b●t praised him with their mouths For if you take ble●●ing of God in that fingered sence then see the absu●●●●es you fall into Joh. ● 18. ●oh 4.84 First aganst Scriptures you must hold that God the Father is not a Spirit but hath a bodielie share that may bee touched and crost with our corporall forget● if this you hold you ioyne with those auncie●● heretickes of Egypt Anthrop●morphita who held that God had a bodie and members as man had And the second absurditie nay blasphemie is this that you should make GOD who is holi●esse it selfe the holier by your crossing but I hope you will not take blessing in this sence but joy●e with the Disciples and vs that blessing of GOD signifieth praysing of GOD or praying to GOD What it is for one man to blesse another Cen. ● 27 Genes 48. Numb 6.23 for one man to blesse another is nothing else but to praye for them and to beseech God that he would blesse them that is defend them protect them and be mercifull vnto them Let your High-priests of Rome and you low Priestes of ●●cland learne of Aaron Gods High-Priest hovv to blesse Gods people so cease to deceiue them anie more So Isaack blessed Iacob and Iacob the sonnes of Ioseph And so the LORD commaunded Moses to speake to Aaron and to his Sonnes saying Thus shall yee blesse the children of Israel and say vnto them The Lord blesse the and ●eepe thee the Lord make hi● face to shine v●on thee and be merc●full vnto thee c. A Christian patterne not onelie for Priests but also for P●st●urs and Parents dailie to practise the one for his flocke the other for his familie yet both in the Lord. from the Lord. Which blessings are derived from Gods mercies hang not on the ends of Priests fingers Again you see blessing is praying with the mouth not crossing with the fingers as you vainlie and foolishlie make your Ghostlie ch●●dren beleeue that if you crosse them with your two fingers and a thumbe they are pardoned for their sinnes post and preserved that day from future daungers and evill spirits Which fingered blessing of yours is as powerfull to pardon sinne and feare away spirits as three sups of the Challice is to cure the chinne-cough This blessing was commaunded by God to be practised by Aaron the High-Priest and the rest of the Priests vpon Gods children but how far your blessing differs from this the simplest may iudge For first God commaunded this blessing the Pope your blessings This was by mouth onely yours with some mumbling wordes and charming crosses with your fingers This blessing was a praier to desire God to blesse and you teach that in your breath fingers there is a power a certain working or impression of some blessing vpon them by meanes of your said mumbling and crossing But your Priests agree with Gods Priests and your blessing with fingers with

phrase addeth a dignitie to the sacrament but changeth not the nature of the sacrament to terme the visible signe by the name of the thing signified as circumscision is called the couenaunt the Lambe is called the Pas●ouer In Baptisme i● called the fountaine of ●egeneration and bread Christs bodie and yet in deed th y are but outward signes and to the faithfull onely seales gra●●d by the holie Ghost with the names of the things they represent and confirme the more to 〈◊〉 me and sti●●e vp o●r affections and to edge our zeale with a religious preparation to receiue the same and to life vp our hearts and soules by faith to behold consider and feed vpon Christ crucified the thing signified Yet for your further satisfaction I will intreat Augustine to aunswere you doubt who saith (a) Aug. epistol 22. ad bonifatium Si enim sacramenta quandam similitudinem ●arum rerum quarum sacramenta sunt non haberent omnino sacramenta non essent ex hac autem similitudine plerunque etiam ipsarum rerum nomina accipiunt Sicut ergo secundum quendam modum sacramentum corporis Christs corpus Christs est sacramentum sanguinis Christs sanguis Chri●ti est ita sacramentum fides fides est In English thus If the Sacrament had not some certaine similitude and likenesse of the things whereof they be Sacraments they should be no Sacraments at all And of this similitude manie times they haue the names of those things themselues as the Sacrament of the bodie of Christ is after a certaine manner the bodie of Christ and the sacrament of his bloud is after a certaine maner his bloud So the Sacrament of faith or Baptisme is faith Out of which wee may note first they are but Sacraments or similitudes of the thing signified not the things themselues secondlie that bread wine are the bodie bloud of Christ b●● secundum quendam modum after a certaine maner and shewes how by an example as the Sacrament of faith is faith so the Sacrament of Christs body is Christs bodie but the Sacrament of faith is not faith naturallie substantiallie by a chaunge of substance for by chaunge of qualitie or vse therefore the Sa●●●t of Christs bodie is not chaunged into the ●●●tance of Christs bodie but onely in qualitie and ●●se is Theodores saith in his first dialogue Theodoret dialog 2. cap. 24 pag 113. dialog 1. cap. 8. pag. 54. read them I pray you not changing nature but adding grace vnto nature And the ●●●e Father in his second dialogue explaines this more plainly saying the misticall signes after sanctif●cation Non recedunt a sua natura manere enim in pure substantia figura c. they depart not from the● nature but remaine in their former substance 〈◊〉 figure may be seene touched as before Out of which auncient learned Father I obserue these necessarie points for the Catholickes instruction and your confutation First he saith Post sanctificationem Consecration vnknovvn to Theodor. therefo e it is a new terme The change is in the name honour and vse not in the nature Father ansvvere this f●str or confesse the truth after sanctification then your new comed terme of consecration was not known in the Church of God but sanctification and benediction Secondly I note cut of this father that though the Sacraments haue gotten a new diuine qualitie yet they haue not lost their nature they had before as you vntrulie teach Th●rdlie I obserue that he confuted by the example of bread and wine in the Sacrament certaine Heretickes who held that Christs bodie was changed into his deitie after his ascention for this is the Fathers proofe against those heretickes That as bread and wine are trulie bread and wine after sanctification as they were before sanctification euen so is Christs bodie as trulie a bodie now after his ascention as it was before his ascention So now the Priests of new Rome cannot say that the bread and wine haue lost their true natures and properties in the Lords supper after sanctification vnlesse then will also say with the Heretickes that Christ hath lost the nature of a true bodie now after his ascention And Chrisostom● seconds Theodores saying Ante Sanctificationem 〈◊〉 ●sost ad Caesarium Monach Mark this well yet Preists Iesuets c. Before it he sanctified we cal it bread bu● the deuine grac● once sanctifying it by the ministrie of the Priest it ● deliuered from the name of bread and counted worthy to be called the Lords body though the nature o● bread continue there still Out of which I note 〈◊〉 the father calles it sanctification not consecration Secondly it is called bred before sanctification is brea● in nature after sanctification A●d l●rdly after sanctificatiō it is called the Lords body yet it is not the ●ord body in deede because the nature of bread remaine And therefore in that it is calld the Lords body it mu●● be so Sacramentally figura●●u●ly improperly And Gelasius your owne Pope whom you dare not contradict such plainely No● defiant esse substantia panis 〈◊〉 natura vini What can you saie to th●se pregna●te proofes to satisfie the doubtfull catholiques There scaceth not to be the substance o● bread and the nature of wine But you here will obtrude your oulde slanderous obiection that we accep● of the Sacraments no better then bare figures No we acknowledge a change and an alteration but not o● the substance but of the vse Is not this a maruelous change wrought by the holy Ghost in the due administration of the Lords supper according to Christ Institution that of commen bread and wine such as daily we feede our b●●ches with is made the dreadefull and reuerend misteries of Christ crucified where by we neither looke vppon the bare naked elements as common creatures but as sanctified food And in such sort that even as the b●ead doth nourish our bodies and the wine doth comfort our spirits so trulie reallie and vnfainedlie doth the heavenlie food of his bodie crucified and his bloud shed for our sinnes by faith in the time of the holie Supper feede and nourish our soules into everlasting life and so is made and sealed our reall coniunction with Christ not by his bodilie and locall discention into our stomackes but by 〈◊〉 spirituall ascention to him by faith This is our ●●nne touching these figuratiue propositions war●ed by Scriptures Clem. Alex Theod August with many not neuer heard of consecration but of santification Benedection and witnessed by the auncientest ●thers Hitherto hath beene plainly and directlie ●ooved that your two propositions bee figuratiue 〈◊〉 proper Secondlie that the substances of bread 〈◊〉 ●ime remain after cōsecration therfore there can 〈◊〉 no such carnall presence of Christ by Transubstantation vnder the formes of bread and wine as 〈◊〉 deeme Now I am come to your two maine pil● that support vnderprop your carnall